Five lessons from Desmond Tutu
It’s a good practice, I think, to read books about inspiring people who have lived remarkable lives. It’s a way of learning to see the world through the eyes of those who have most profoundly shaped it. For my part, I’ve made it a point to learn what I can from Nobel Peace Prize winners - folks like Martin Luther King, Jr., Wangari Maathai, Elie Wiesel, Adolfo Pérez Esquivel, Dag Hammarskjöld, and Mother Teresa.
Another remarkably inspiring Nobel laureate for me is Archbishop Desmond Tutu, who led the nonviolent anti-apartheid movement in South Africa and served as chair of the Truth and Reconciliation Commission. He just turned 80, and a new biography was published for the occasion: Tutu: Authorized (HarperOne), by South African journalist Allister Sparks and Tutu’s daughter, Mpho Tutu. The book also includes anecdotes and memories from a great variety of people who have known Tutu or have been impacted by him in different ways, and these perspectives give the book its intimate feel. I’d already read two of Tutu’s books, and did some research on him while I was at Eastern, but reading this new biography was a real treat.
While Tutu holds some theological views I fundamentally disagree with, he’s still someone I look to with tremendous gratitude and respect for all he has done to work for peace and reconciliation as a church leader. I hope he has paved the way for many who will follow in his footsteps. Most of us won’t shape history quite the way Tutu has, but I think all of us can learn from his example and consider the implications for our own spheres of influence, however great or small they may be.
Here are five things about Tutu that jumped out while reading the new biography.
1. Spiritual disciplines: time after time, those reflecting on Tutu’s life referred to the impact of his practice of spending hours every day in silence and prayer. While it could come across as snobbish or holier-than-thou for Tutu to leave a meeting or party or to sit silently in a car ride with a reporter and spend that time praying, no one seems to think he’s a spiritual snob. Rather, they see the rest of his life -- the calm, the joy, the perseverance, the humility - and they’re impressed. And many of them, for what it’s worth, don’t share Tutu’s faith.
2. Being fully present: Tutu recognizes that to give to others as he does so deeply and consistently, he needs to be nourished. The flip side of spending so much time alone and in prayer, then, is that when he’s with people, he’s with them fully. And he’s the same person, it seems, whether he’s with long-time friends, with a world leader for the first time, or with an ordinary person like you or me. He seems to have a humanizing effect on people even -- or perhaps especially -- in dehumanizing situations. This plays out in his belief in ubuntu, which roughly translates into “a person is a person through other people.”
3. Humor: an immensely important but largely overlooked quality among his fellow activists is Tutu’s sense of humor. He never seems to take himself too seriously, and his humor is often self-deprecating. It’s evident that his sense of humor had a lot to do with dispelling a number of quite tense situations during the apartheid era when there wasn’t much to laugh about. By putting his audiences at ease, it made his costly message of peace and reconciliation a lot easier to swallow.
4. Humility: one never gets the sense that Tutu considers himself better than anyone else. He was constantly present with poor, angry black South Africans when it would have been much safer to champion their cause from a distance. He didn't allow his international fame to go to his head or to distract him from the reality on the ground. Also, when Nelson Mandela was released from prison, Tutu quietly stepped away from his temporary role as political leader of the movement, happy to see someone else take the lead. This kind of humility is beautiful because it is rare.
5. Civility: at a time when pressure was mounting among black South Africans to take up arms against the apartheid government, Tutu did what he could to seek nonviolent alternatives and to urge restraint on both sides. Rather than pitting himself against white South Africans or demonizing them, he sought to show that everyone desperately needed a new way forward. In a world of terrifying religious extremism, Tutu’s civility is a breath of fresh air. While his vision for a “rainbow people of God” and his affirmation of the equal goodness of all religions leads him, in my estimation, into theological relativism and universalism, he has nonetheless led one of the most remarkable nonviolent movements in history -- and for that example and legacy we can all be grateful.
What are your thoughts on Desmond Tutu? What have you learned from him? In your own sphere of influence, how have you been able to put into practice what you’ve learned?
[Photo credit: Getty Images via TIME.com]
Conclusion: Seek Social Justice
[Part 6 of 6 in my review of the Seek Social Justice study from the Heritage Foundation and WORLD Magazine]
This section is about how all the previous parts of the puzzle fit together. The crucial point is made that it doesn’t work to seek social justice in abstract generalities, opposing “injustice� and on the side of “the poor.� Rather, social justice is about specific people, specific events, and specific actions. They translate this to mean that casting blame on “structures� doesn’t solve our neighbors’ needs. This is partly true; expecting a focus on abstract oppressive “structures� to produce justice is certainly naïve. But behind structures are real people making real decisions that have real ramifications for real people. To ignore structures and pretend that being a good neighbor to the person next door will solve everything is equally naïve, in my opinion.

Again, I’m in agreement with what they hammer home over and over again in this concluding section, the idea of concentric circles: the closer you are the better you understand the person and the issues they face, and the better equipped you are to respond compassionately and appropriately. I definitely think that grassroots efforts in most cases are smarter and more effective than bloated top-down ones. And as is pointed out, love isn’t something the government can offer - it’s something people extend to other people in a mutually enriching way.
One of the contributors cites Mother Teresa, who said that if you look at many, you won’t act. If you look at one, however, you will. Now, I have a world of respect for Mother Teresa and I think the way she lived her life looked a lot like Jesus.Â
But the fact is, while much of the time we can indeed be faithful Christians by loving the neighbor and the enemy immediately around us, I think there does come a time to set our sights higher - without disregarding those fundamental parts of the Christian life. When injustices are ingrained in society and protected by law, followers of Christ can’t be content to allow the “structures� to remain untouched. We can thank God that spiritual giants like William Wilberforce and William Carey, among countless others, didn’t settle for the unjust structures in their day. They were undoubtedly committed to loving their immediate neighbors in great and small ways, but it didn't end there for them. [Interestingly, in the recommended resources at the end of the study, a book about Wilberforce is recommended, but how his life example supports their framework is left to the imagination.]
If we’re truly concerned about social justice in a real, lasting way, libertarian “hands offâ€? values alone won’t get us there, and it’s at this point, I suppose, that I part ways with the makers of this study.Â
Of course, digging in and figuring out why crimes like sex trafficking and economic exploitation continue unabated is no substitute for small acts of love. If we had to choose between addressing oppressive structures and loving our neighbors, I’d choose loving neighbors in a heartbeat. But that’s a false choice. We don’t have to choose, and indeed, we can’t afford to.
So we come to the end of the study, and as I reflect on it as a whole, I suspect that one of the goals behind it was to redefine “social justice� for an audience not necessarily predisposed very favorably towards the term. The cynic in me worries that it’s merely an attempt to co-opt the word, to cheapen it. The optimist in me - who I diligently try to pay more attention to - is hopeful that it will serve to get more people talking about these substantial things and in turn, more people will be getting their hands dirty in the hard and important work of seeking social justice. God knows we need all the help we can get.
One thing remains clear. Seeking social justice will not be easy. It will take all of us making sacrifices, getting personally involved, crossing boundaries we haven’t dared to cross before. I’ve affirmed much of the study’s message, and I’ve voiced my concerns. But whatever you take away from the series, disagreements aside, however you decide to seek social justice, please…
Make it real.
Make it personal.
Join others.
Allow the process to transform you.
And don’t be afraid of what might happen next.
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